Calvin, Institutes, Vol.2, Part 16
(... continued from part 15)
Chapter 15.
15. Three things briefly to be regarded in Christ; viz., His Offices
of prophet, king, and priest.
The principal parts of this chapter are - I. Of the Prophetical
Office of Christ, its dignity and use, sec. 1, 2. II. The nature of
the Kingly power of Christ, and the advantage we derive from it,
sec. 3-5. III. Of the Priesthood of Christ, and the efficacy of it,
sec. 6.
Sections.
1. Among heretics and false Christians, Christ is found in name
only; but by those who are truly and effectually called of God,
he is acknowledged as a Prophet, King, and Priest. In regard to
the Prophetical Office, the Redeemer of the Church is the same
from whom believers under the Law hoped for the full light of
understanding.
2. The unction of Christ, though it has respect chiefly to the
Kingly Office, refers also to the Prophetical and Priestly
Offices. The dignity, necessity, and use of this unction.
3. From the spirituality of Christ's kingdom its eternity is
inferred. This twofold, referring both to the whole body of the
Church, and to its individual members.
4. Benefits from the spiritual kingdom of Christ. 1. It raises us to
eternal life. 2. It enriches us with all things necessary to
salvation. 3. It makes us invincible by spiritual foes. 4. It
animates us to patient endurance. 5. It inspires confidence and
triumph. 6. It supplies fortitude and love.
5. The unction of our Redeemer heavenly. Symbol of this unction. A
passage in the apostle reconciled with others previously
quoted, to prove the eternal kingdom of Christ.
6. What necessary to obtain the benefit of Christ's Priesthood. We
must set out with the death of Christ. From it follows, 1. His
intercession for us. 2. Confidence in prayer. 3. Peace of
conscience. 4. Through Christ, Christians themselves become
priests. Grievous sin of the Papists in pretending to sacrifice
Christ.
1. Though heretics pretend the name of Christ, truly does
Augustine affirm, (Enchir. ad Laurent. cap. 5,) that the foundation
is not common to them with the godly, but belongs exclusively to the
Church: for if those things which pertain to Christ be diligently
considered, it will be found that Christ is with them in name only,
not in reality. Thus in the present day, though the Papists have the
words, Son of God, Redeemer of the world, sounding in their mouths,
yet, because contented with an empty name, they deprive him of his
virtue and dignity; what Paul says of "not holding the head," is
truly applicable to them, (Col. 2: 19.) Therefore, that faith may
find in Christ a solid ground of salvation, and so rest in him, we
must set out with this principle, that the office which he received
from the Father consists of three parts. For he was appointed both
Prophet, King, and Priest; though little were gained by holding the
names unaccompanied by a knowledge of the end and use. These too are
spoken of in the Papacy, but frigidly, and with no great benefit,
the full meaning comprehended under each title not being understood.
We formerly observed, that though God, by supplying an uninterrupted
succession of prophets, never left his people destitute of useful
doctrine, such as might suffice for salvation; yet the minds of
believers were always impressed with the conviction that the full
light of understanding was to be expected only on the advent of the
Messiah. This expectation, accordingly, had reached even the
Samaritans, to whom the true religion had never been made known.
This is plain from the expression of the woman, "I know that Messiah
cometh, which is called Christ: when he is come, he will tell us all
things," (John 4: 25.) Nor was this a mere random presumption which
had entered the minds of the Jews. They believed what sure oracles
had taught them. One of the most remarkable passages is that of
Isaiah, "Behold, I have given him for a witness to the people, a
leader and commander to the people," (Is. 54: 4;) that is, in the
same way in which he had previously in another place styled him
"Wonderful, Counsellor," (Is. 9: 6.) For this reason, the apostle
commending the perfection of gospel doctrine, first says that "God,
at sundry times and in divers manners spake in times past unto the
prophets," and then adds, that he "has in these last days spoken
unto us by his Son," (Heb. 1: 1, 2.) But as the common office of the
prophets was to hold the Church in suspense, and at the same time
support it until the advent of the Mediator; we read, that the
faithful, during the dispersion, complained that they were deprived
of that ordinary privilege. "We see not our signs: there is no more
any prophet, neither is there among us any that knoweth how long,"
(Ps. 74: 9.) But when Christ was now not far distant, a period was
assigned to Daniel "to seal up the vision and prophecy," (Daniel 9:
24,) not only that the authority of the prediction there spoken of
might be established, but that believers might, for a time,
patiently submit to the want of the prophets, the fulfilment and
completion of all the prophecies being at hand.
2. Moreover, it is to be observed, that the name Christ refers
to those three offices: for we know that under the law, prophets as
well as priests and kings were anointed with holy oil. Whence, also,
the celebrated name of Messiah was given to the promised Mediator.
But although I admit (as, indeed, I have elsewhere shown) that he
was so called from a view to the nature of the kingly office, still
the prophetical and sacerdotal unctions have their proper place, and
must not be overlooked. The former is expressly mentioned by Isaiah
in these words: "The Spirit of the Lord God is upon me: because the
Lord has anointed me to preach good tidings unto the meek; he has
sent me to bind up the broken-hearted, to proclaim liberty to the
captive, and the opening of the prison to them that are bound; to
proclaim the acceptable year of the Lord," (Is. 60: 1, 2.) We see
that he was anointed by the Spirit to be a herald and witness of his
Father's grace, and not in the usual way; for he is distinguished
from other teachers who had a similar office. And here, again, it is
to be observed, that the unction which he received, in order to
perform the office of teacher, was not for himself, but for his
whole body, that a corresponding efficacy of the Spirit might always
accompany the preaching of the Gospel. This, however, remains
certain, that by the perfection of doctrine which he brought, an end
was put to all the prophecies, so that those who, not contented with
the Gospel, annex somewhat extraneous to it, derogate from its
authority. The voice which thundered from heaven, "This is my
beloved Son, hear him" gave him a special privilege above all other
teachers. Then from him, as head, this unction is diffused through
the members, as Joel has foretold, "Your sons and your daughters
shall prophesy, your old men shall dream dreams, and your young men
shall see visions," (Joel 2: 28.) Paul's expressions, that he was
"made unto us wisdom," (1 Cor. 1: 30,) and elsewhere, that in him
"are hid all the treasures of wisdom and knowledge," (Col. 2: 3,)
have a somewhat different meaning, namely, that out of him there is
nothing worth knowing, and that those who, by faith, apprehend his
true character, possess the boundless immensity of heavenly
blessings. For which reason, he elsewhere says, "I determined not to
know any thing among you, save Jesus Christ and him crucified," (1
Cor. 2: 2.) And most justly: for it is unlawful to go beyond the
simplicity of the Gospel. The purpose of this prophetical dignity in
Christ is to teach us, that in the doctrine which he delivered is
substantially included a wisdom which is perfect in all its parts.
3. I come to the Kingly office, of which it were in vain to
speak, without previously reminding the reader that its nature is
spiritual; because it is from thence we learn its efficacy, the
benefits it confers, its whole power and eternity. Eternity,
moreover, which in Daniel an angel attributes to the office of
Christ, (Dan. 2: 44,) in Luke an angel justly applies to the
salvation of his people, (Luke 1: 33.) But this is also twofold, and
must be viewed in two ways; the one pertains to the whole body of
the Church the other is proper to each member. To the former is to
be referred what is said in the Psalms, "Once have I sworn by my
holiness, that I will not lie unto David. His seed shall endure for
ever, and his throne as the sun before me. It shall be established
for ever, as the moon, and as a faithful witness in heaven," (Ps.
89: 35, 37.) There can be no doubt that God here promises that he
will be, by the hand of his Son, the eternal governor and defender
of the Church. In none but Christ will the fulfilment of this
prophecy be found; since immediately after Solomon's death the
kingdom in n great measure lost its dignity, and, with ignominy to
the family of David, was transferred to a private individual.
Afterwards decaying by degrees, it at length came to a sad and
dishonourable end. In the same sense are we to understand the
exclamation of Isaiah, "Who shall declare his generation?" (Isaiah
53: 8.) For he asserts that Christ will so survive death as to be
connected with his members. Therefore, as often as we hear that
Christ is armed with eternal power, let us learn that the perpetuity
of the Church is thus effectually secured; that amid the turbulent
agitations by which it is constantly harassed, and the grievous and
fearful commotions which threaten innumerable disasters, it still
remains safe. Thus, when David derides the audacity of the enemy who
attempt to throw off the yoke of God and his anointed, and says,
that kings and nations rage "in vain," (Ps. 2: 2-4,) because he who
sitteth in the heaven is strong enough to repel their assaults,
assuring believers of the perpetual preservation of the Church, he
animates them to have good hope whenever it is occasionally
oppressed. So, in another place, when speaking in the person of God,
he says, "The Lord said unto my Lord, Sit thou at my right hand,
until I make thine enemies thy footstool," (Ps. 110: 1,) he reminds
us, that however numerous and powerful the enemies who conspire to
assault the Church, they are not possessed of strength sufficient to
prevail against the immortal decree by which he appointed his Son
eternal King. Whence it follows that the devil, with the whole power
of the world, can never possibly destroy the Church, which is
founded on the eternal throne of Christ. Then in regard to the
special use to be made by each believer, this same eternity ought to
elevate us to the hope of a blessed immortality. For we see that
every thing which is earthly, and of the world, is temporary, and
soon fades away. Christ, therefore, to raise our hope to the
heavens, declares that his kingdom is not of this world, (John 18:
36.) In fine, let each of us, when he hears that the kingdom of
Christ is spiritual, be roused by the thought to entertain the hope
of a better life, and to expect that as it is now protected by the
hand of Christ, so it will be fully realised in a future life.
4. That the strength and utility of the kingdom of Christ
cannot, as we have said, be fully perceived without recognising it
as spiritual, is sufficiently apparent, even from this, that having
during the whole course of our lives to war under the cross, our
condition here is bitter and wretched. What then would it avail us
to be ranged under the government of a heavenly King, if its
benefits were not realised beyond the present earthly life? We must,
therefore, know that the happiness which is promised to us in Christ
does not consist in external advantages - such as leading a joyful
and tranquil life, abounding in wealth, being secure against all
injury, and having an affluence of delights, such as the flesh is
wont to long for - but properly belongs to the heavenly life. As in
the world the prosperous and desirable condition of a people
consists partly in the abundance of temporal good and domestic
peace, and partly in the strong protection which gives security
against external violence; so Christ also enriches his people with
all things necessary to the eternal salvation of their souls and
fortifies them with courage to stand unassailable by all the attacks
of spiritual foes. Whence we infer, that he reigns more for us than
for himself, and that both within us and without us; that being
replenished, in so far as God knows to be expedient, with the gifts
of the Spirit, of which we are naturally destitute, we may feel from
their first fruits, that we are truly united to God for perfect
blessedness; and then trusting to the power of the same Spirit, may
not doubt that we shall always be victorious against the devil, the
world, and every thing that can do us harm. To this effect was our
Saviour's reply to the Pharisees, "The kingdom of God is within
you." "The kingdom of God cometh not with observation," (Luke 17:
21, 22.) It is probable that on his declaring himself to be that
King under whom the highest blessing of God was to be expected, they
had in derision asked him to produce his insignia. But to prevent
those who were already more than enough inclined to the earth from
dwelling on its pomp, he bids them enter into their consciences, for
"the kingdom of God" is "righteousness, and peace, and joy in the
Holy Ghost," (Rom. 14: 17.) These words briefly teach what the
kingdom of Christ bestows upon us. Not being earthly or carnal, and
so subject to corruption, but spiritual, it raises us even to
eternal life, so that we can patiently live at present under toil,
hunger, cold, contempt, disgrace, and other annoyances; contented
with this, that our King will never abandon us, but will supply our
necessities until our warfare is ended, and we are called to
triumph: such being the nature of his kingdom, that he communicates
to us whatever he received of his Father. Since then he arms and
equips us by his power, adorns us with splendour and magnificence,
enriches us with wealth, we here find most abundant cause of
glorying, and also are inspired with boldness, so that we can
contend intrepidly with the devil, sin, and death. In fine, clothed
with his righteousness, we can bravely surmount all the insults of
the world: and as he replenishes us liberally with his gifts, so we
can in our turn bring forth fruit unto his glory.
5. Accordingly, his royal unction is not set before us as
composed of oil or aromatic perfumes; but he is called the Christ of
God, because "the Spirit of the Lord" rested upon him; "the Spirit
of wisdom and understanding, the Spirit of counsel and might, the
Spirit of knowledge and of the fear of the Lord," (Isaiah 11: 2.)
This is the oil of joy with which the Psalmist declares that he was
anointed above his fellows, (Ps. 45: 7.) For, as has been said, he
was not enriched privately for himself, but that he might refresh
the parched and hungry with his abundance. For as the Father is said
to have given the Spirit to the Son without measure, (John 3: 34,)
so the reason is expressed, that we might all receive of his
fulness, and grace for grace, (John 1: 16.) From this fountain flows
the copious supply (of which Paul makes mention, Eph. 4: 7) by which
grace is variously distributed to believers according to the measure
of the gift of Christ. Here we have ample confirmation of what I
said, that the kingdom of Christ consists in the Spirit, and not in
earthly delights or pomp, and that hence, in order to be partakers
with him, we must renounce the world. A visible symbol of this grace
was exhibited at the baptism of Christ, when the Spirit rested upon
him in the form of a dove. To designate the Spirit and his gifts by
the term "unction" is not new, and ought not to seem absurd (see 1
John 2: 20, 27,) because this is the only quarter from which we
derive life; but especially in what regards the heavenly life, there
is not a drop of vigour in us save what the Holy Spirit instils, who
has chosen his seat in Christ, that thence the heavenly riches, of
which we are destitute, might flow to us in copious abundance. But
because believers stand invincible in the strength of their King,
and his spiritual riches abound towards them, they are not
improperly called Christians. Moreover, from this eternity of which
we have spoken, there is nothing derogatory in the expression of
Paul, "Then cometh the end, when he shall have delivered up the
kingdom to God, even the Father," (1 Cor. 15: 24;) and also, "Then
shall the Son also himself be subject unto him that put all things
under him, that God may be all in and" (1 Cor. 15: 28;) for the
meaning merely is, that, in that perfect glory, the administration
of the kingdom will not be such as it now is. For the Father has
given all power to the Son, that by his hand he may govern, cherish,
sustain us, keep us under his guardianship, and give assistance to
us. Thus, while we wander far as pilgrims from God, Christ
interposes, that he may gradually bring us to full communion with
God. And, indeed, his sitting at the right hand of the Father has
the same meaning as if he was called the vicegerent of the Father,
entrusted with the whole power of government. For God is pleased,
mediately (so to speak) in his person to rule and defend the Church.
Thus also his being seated at the right hand of the Father is
explained by Paul, in the Epistle to the Ephesians, to mean, that
"he is the head over all things to the Church, which is his body,"
(Eph. 1: 20, 22.) Nor is this different in purport from what he
elsewhere teaches, that God has "given him a name which is above
every name; that at the name of Jesus every knee shall bow, of
things in heaven, and things in earth, and things under the earth,
and that every tongue should confess that Jesus Christ is Lord, to
the glory of God the Father," (Phil. 2: 9-11.) For in these words,
also, he commends an arrangement in the kingdom of Christ, which is
necessary for our present infirmity. Thus Paul rightly infers that
God will then be the only Head of the Church, because the office of
Christ, in defending the Church, shall then have been completed. For
the same reason, Scripture throughout calls him Lord, the Father
having appointed him over us for the express purpose of exercising
his government through him. For though many lordships are celebrated
in the world, yet Paul says, "To us there is but one God, the
Father, of whom are all things, and we in him; and one Lord Jesus
Christ, by whom are all things, and we by him," (1 Cor. 8: 6.)
Whence it is justly inferred that he is the same God, who, by the
mouth of Isaiah, declared, "The Lord is our Judge, the Lord is our
Lawgiver, the Lord is our King: he will save us," (Isaiah 33: 22.)
For though he every where describes all the power which he possesses
as the benefit and gift of the Father, the meaning simply is, that
he reigns by divine authority, because his reason for assuming the
office of Mediator was, that descending from the bosom and
incomprehensible glory of the Father, he might draw near to us.
Wherefore there is the greater reason that we all should with one
consent prepare to obey, and with the greatest alacrity yield
implicit obedience to his will. For as he unites the offices of King
and Pastor towards believers, who voluntarily submit to him, so, on
the other hand, we are told that he wields an iron sceptre to break
and bruise all the rebellious like a potter's vessel, (Ps. 2: 9.) We
are also told that he will be the Judge of the Gentiles, that he
will cover the earth with dead bodies, and level down every opposing
height, (Ps. 110: 6.) Of this examples are seen at present, but full
proof will be given at the final judgement, which may be properly
regarded as the last act of his reign.
6. With regard to his Priesthood, we must briefly hold its end
and use to be, that as a Mediator, free from all taint, he may by
his own holiness procure the favour of God for us. But because a
deserved curse obstructs the entrance, and God in his character of
Judge is hostile to us, expiation must necessarily intervene, that
as a priest employed to appease the wrath of God, he may reinstate
us in his favour. Wherefore, in order that Christ might fulfil this
office, it behoved him to appear with a sacrifice. For even under
the law of the priesthood it was forbidden to enter the sanctuary
without blood, to teach the worshipper that however the priest might
interpose to deprecate, God could not be propitiated without the
expiation of sin. On this subject the Apostle discourses at length
in the Epistle to the Hebrews, from the seventh almost to the end of
the tenth chapter. The sum comes to this, that the honour of the
priesthood was competent to none but Christ, because, by the
sacrifice of his death, he wiped away our guilt, and made
satisfaction for sin. Of the great importance of this matter, we are
reminded by that solemn oath which God uttered, and of which he
declared he would not repent, "Thou art a priest for ever, after the
order of Melchizedek," (Ps. 110: 4.) For, doubtless, his purpose was
to ratify that point on which he knew that our salvation chiefly
hinged. For, as has been said, there is no access to God for us or
for our prayers until the priest, purging away our defilements,
sanctify us, and obtain for us that favour of which the impurity of
our lives and hearts deprives us. Thus we see, that if the benefit
and efficacy of Christ's priesthood is to reach us, the commencement
must be with his death. Whence it follows, that he by whose aid we
obtain favour, must be a perpetual intercessor. From this again
arises not only confidence in prayer, but also the tranquillity of
pious minds, while they recline in safety on the paternal indulgence
of God, and feel assured, that whatever has been consecrated by the
Mediator is pleasing to him. But since God under the Law ordered
sacrifices of beasts to be offered to him, there was a different and
new arrangement in regard to Christ, viz., that he should be at once
victim and priest, because no other fit satisfaction for sin could
be found, nor was any one worthy of the honour of offering an only
begotten son to God. Christ now bears the office of priest, not only
that by the eternal law of reconciliation he may render the Father
favourable and propitious to us, but also admit us into this most
honourable alliance. For we though in ourselves polluted, in him
being priests, (Rev. 1: 6,) offer ourselves and our all to God, and
freely enter the heavenly sanctuary, so that the sacrifices of
prayer and praise which we present are grateful and of sweet odour
before him. To this effect are the words of Christ, "For their sakes
I sanctify myself," (John 17: 19;) for being clothed with his
holiness, inasmuch as he has devoted us to the Father with himself,
(otherwise we were an abomination before him,) we please him as if
we were pure and clean, nay, even sacred. Hence that unction of the
sanctuary of which mention is made in Daniel, (Dan. 9: 24.) For we
must attend to the contrast between this unction and the shadowy one
which was then in use; as if the angel had said, that when the
shadows were dispersed, there would be a clear priesthood in the
person of Christ. The more detestable, therefore, is the fiction of
those who, not content with the priesthood of Christ, have dared to
take it upon themselves to sacrifice him, a thing daily attempted in
the Papacy, where the mass is represented as an immolation of
Christ.
Calvin, Institutes of the Christian Religion, Vol. 2, Part 16
(continued in part 17...)
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